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This chapter continues and concludes the history of the defeat of the counsels of Balak and Balaam against Israel, not by might, nor by power, but by the Spirit of the Lord of hosts; and as great an instance it is of God's power over the children of men, and his favour towards his own children, as any of the victories recorded in the book of the wars of the Lord. What preparation was made the third time for the cursing of Israel we read of in the close of the foregoing chapter. In this chapter we are told, I. What the blessing was into which that intended curse was turned (Num 24:1-9). II. How Balak dismissed Balaam from his service thereupon (Num 24:10-13). III. The predictions Balaam left behind him concerning Israel, and some of the neighbouring nations (Num 24:14, etc.).

INTRODUCTION TO NUMBERS 24 In this chapter we are told, that Balaam leaving his enchantments, the Spirit of God came on him, and he spake of the happiness of Israel, and prophesied of their future greatness and glory, Num 24:1 which so exasperated Balak, that he ordered him at once to depart from him, Num 24:10. Balaam justified himself in what he said and did, and suggested that before they parted, he had something to say in a prophetic manner, concerning what Israel should do to Moab in "future" times, Num 24:12 and then prophesies concerning the Messiah, and the destruction of Moab, and of some neighbouring nations, and even of some at a greater distance, as the Assyrians and Romans, Num 24:15.

And ships shall come from the coast of Chittim,.... Kittim was the son of Javan, Gen 10:4 and so designs some part of Greece: Josephus (r) says that Kittim possessed the island now called Cyprus, in which was a city now called Citium, after his name; Macedonia, a considerable part of Greece, is called the land of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)but the Targum of Jonathan interprets it, of the country of Italy; the Jerusalem Targum, of the Roman legions; and perhaps both Greeks and Romans are intended, and so ships from Cittim, in Dan 11:30, design Romans in Grecian ships; for in such were the Roman ambassadors carried, who distressed Antiochus, king of Syria; see Gill on Dan 11:30; and both may be intended here: it is affirmed (s) that Noah with his son Japheth, came into the country now called Italy, and built a city, and gave it the name of Cethim, since called Volterra, and was the metropolis of Etruria, and gave name to all Italy; and that in the year two hundred and twenty from the building of that city, Cethim the son of Javan, and grandson of Noah, took two colonies with him, and sailed to an island which he called after his own name Cethim, now Cyprus: and shall afflict Ashur; which being a part of the Persian empire, was afflicted, conquered, and subdued by Alexander the Macedonian, who is said to come out of the land of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1) and shall afflict Eber; or the Hebrews, as the Septuagint version; not that the Grecians or Macedonians should do this, for they under Alexander did not afflict the Jews; unless this is to be understood of the Seleucidae, the kings of Syria, the successors of Alexander, who did distress the Jews; but rather this respects the Romans under Pompey, and especially under Titus Vespasian, who destroyed their city, and carried them captive, and who ever since have been dispersed among the nations: and he also shall perish for ever: not Eber, but those that afflicted him, even the Romans; and indeed both monarchies, Grecian and Roman, are prophesied of as what should be destroyed, and that by a son of Eber, the Messiah; the stone cut out of the mountain without hands, said to break in pieces all these kingdoms, Dan 2:44 and not Rome Pagan only, but Rome Papal also, antichrist and all the antichristian powers, Th2 2:8. and so the Targum of Jonathan says, that the end both of the one and the other, that is, that shall afflict Eber, shall be, to fall by the hand of the King Messiah, and they shall perish for ever. (r) Antiqu. l. 1. c. 6. sect. 1. (s) Inghiram. Etrusc. Antiqu. apud Dickinson. Delph. Phaenic. Append. p. 153. Vid. p. 77.

The case of a divorced wife, Deu 24:1-4. No man shall be obliged to undertake any public service for the first year of his marriage, Deu 24:5. The mill-stones shall not be taken as a pledge, Deu 24:6. The man-stealer shall be put to death, Deu 24:7. Concerning cases of leprosy, Deu 24:8, Deu 24:9. Of receiving pledges, and returning those of the poor before bed-time, Deu 24:10-13. Of servants and their hire, Deu 24:14, Deu 24:15. Parents and children shall not be put to death for each other, Deu 24:16. Of humanity to the stranger, fatherless, widow, and bondman, Deu 24:17, Deu 24:18. Gleanings of the harvest, etc., to be left for the poor, stranger, widow, fatherless, etc., Deu 24:19-22.

Who shall live when God doeth this! - There are two senses in which these words may be taken: - 1. That the event is so distant that none then alive could possibly live to see it. 2. That the times would be so distressing and desolating that scarcely any should be able to escape. The words are very similar to those of our Lord, and probably are to be taken in the same sense: "Wo to them that are with child, and to them that give suck in those days."

BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25) to seek for--that is, to use enchantments. His experience on the two former occasions [Num 23:3, Num 23:15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.

who shall live when God doeth this!--Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.

The third saying. - Num 24:1 and Num 24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for auguries, as on the previous occasions. כּפעם־בּפעם, "as time after time," i.e., as at former times (Num 23:3 and Num 23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num 22:1). And when he lifted up his eyes, "he saw Israel encamping according to its tribes; and the Spirit of God came over him." The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that "Jehovah put a word into his mouth" (Num 23:5 and Num 23:16); but of this third it is affirmed that "the Spirit of God came over him." The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num 24:3 and Num 24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.

The fourth saying applies to Asshur, and is introduced by an exclamation of woe: "Woe! who will live, when God sets this! and ships (come) from the side of Chittim, and press Asshur, and press Eber, and he also perishes." The words "Woe, who will live," point to the fearfulness of the following judgment, which went deep to the heart of the seer, because it would fall upon the sons of his own people (see at Num 22:5). The meaning is, "Who will preserve his life in the universal catastrophe that is coming?" (Hengstenberg). משּׂמו, either "since the setting of it," equivalent to "from the time when God sets (determines) this" (ὅταν θῇ ταῦτα ὁ Θεός, quando faciet ista Deus; lxx, Vulg.), or "on account of the setting of it," i.e., because God determines this. שׂוּם, to set, applied to that which God establishes, ordains, or brings to pass, as in Isa 44:7; Hab 1:12. The suffix in שׂוּמו is not to be referred to Asshur, as Knobel supposes, because the prophecy relates not to Asshur "as the mighty power by which everything was crushed and overthrown," but to a power that would come from the far west and crush Asshur itself. The suffix refers rather to the substance of the prophecy that follows, and is to be understood in a neuter sense. אל is "God," and not an abbreviation of אלּה, which is always written with the article in the Pentateuch (האל, Gen 19:8, Gen 19:25; Gen 26:3-4; Lev 18:27; Deu 4:42; Deu 7:22; Deu 19:11), and only occurs once without the article, viz., in Ch1 20:8. צים, from צי (Isa 33:21), signifies ships, like ציּים in the passage in Dan 11:30, which is founded upon the prophecy before us. מיּד, from the side, as in Exo 2:5; Deu 2:37, etc. כּתּים is Cyprus with the capital Citium (see at Gen 10:4), which is mentioned as intervening between Greece and Phoenicia, and the principal station for the maritime commerce of Phoenicia, so that all the fleets passing from the west to the east necessarily took Cyprus in their way (Isa 23:1). The nations that would come across the sea from the side of Cyprus to humble Asshur, are not mentioned by name, because this lay beyond the range of Balaam's vision. He simply gives utterance to the thought, "A power comes from Chittim over the sea, to which Asshur and Eber, the eastern and the western Shem, will both succumb" (v. Hoffmann). Eber neither refers to the Israelites merely as Hebrews (lxx, Vulg.), nor to the races beyond the Euphrates, as Onkelos and others suppose, but, like "all the sons of Eber" in Gen 10:21, to the posterity of Abraham who descended from Eber through Peleg, and also to the descendants of Eber through Joktan: so that Asshur, as the representative of the Shemites who dwelt in the far east, included Elam within itself; whilst Eber, on the other hand, represented the western Shemites, the peoples that sprang from Arphaxad, Lud, and Aram (Gen 10:21). "And he also shall perish for ever:" these words cannot relate to Asshur and Eber, for their fate is already announced in the word ענּוּ (afflict, press), but only to the new western power that was to come over the sea, and to which the others were to succumb. "Whatever powers might rise up in the world of peoples, the heathen prophet of Jehovah sees them all fall, one through another, and one after another; for at last he loses in the distance the power to discern whence it is that the last which he sees rise up is to receive its fatal blow" (v. Hoffmann, p. 520). The overthrow of this last power of the world, concerning which the prophet Daniel was the fist to receive and proclaim new revelations, belongs to "the end of the days," in which the star out of Jacob is to rise upon Israel as a "bright morning star" (Rev 22:16). Now if according to this the fact is firmly established, that in this last prophecy of Balaam, "the judgment of history even upon the imperial powers of the West, and the final victory of the King of the kingdom of God were proclaimed, though in fading outlines, more than a thousand years before the events themselves," as Tholuck has expressed it in his Propheten und ihre Weissagung; the announcement of the star out of Jacob, and the sceptre out of Israel, i.e., of the King and Ruler of the kingdom of God, who was to dash Moab to pieces and take possession of Edom, cannot have received its complete fulfilment in the victories of David over these enemies of Israel; but will only be fully accomplished in the future overthrow of all the enemies of the kingdom of God. By the "end of days," both here and everywhere else, we are to understand the Messianic era, and that not merely at its commencement, but in its entire development, until the final completion of the kingdom of God at the return of our Lord to judgment. In the "star out of Jacob," Balaam beholds not David as the one king of Israel, but the Messiah, in whom the royalty of Israel promised to the patriarchs (Gen 17:6, Gen 17:16; Gen 35:11) attains its fullest realization. The star and sceptre are symbols not of "Israel's royalty personified" (Hengstenberg), but of the real King in a concrete form, as He was to arise out of Israel at a future day. It is true that Israel received the promised King in David, who conquered and subjugated the Moabites, Edomites, and other neighbouring nations that were hostile to Israel. But in the person of David and his rule the kingly government of Israel was only realized in its first and imperfect beginnings. Its completion was not attained till the coming of the second David (Hos 3:5; Jer 30:9; Eze 34:24; Eze 37:24-25), the Messiah Himself, who breaks in pieces all the enemies of Israel, and founds an everlasting kingdom, to which all the kingdoms and powers of this world are to be brought into subjection (Sa2 7:12-16; Psa 2:1; 72, and Psa 110:1-7). (Note: The application of the star out of Jacob to the Messiah is to be found even in Onkelos; and this interpretation was so widely spread among the Jews, that the pseudo-Messiah who arose under Hadrian, and whom even R. Akiba acknowledged, took the name of Bar Cochba (son of a star), on consequence of this prophecy, from which the nickname of Bar Coziba (son of a lie) was afterward formed, when he had submitted to the Romans, with all his followers. In the Christian Church also the Messianic explanation was the prevalent one, from the time of Justin and Irenaeus onwards (see the proofs in Calovii Bibl. ad h. l.), although, according to a remark of Theodoret (qu. 44 ad Num.), there were some who did not adopt it. The exclusive application of the passage to David was so warmly defended, first of all by Grotius, and still more by Verschuir, that even Hengstenberg and Tholuck gave up the Messianic interpretation. But they both of them came back to it afterwards, the former in his "Balaam" and the second edition of his Christology, and the latter in his treatise on "the Prophets." At the present time the Messianic character of the prophecy is denied by none but the supporters of the more vulgar rationalism, such as Knobel and others; whereas G. Baur (in his History of Old Testament Prophecy) has no doubt that the prediction of the star out of Jacob points to the exalted and glorious King, filled with the Holy Spirit, whom Isaiah (Isa 9:5; Isa 11:1.) and Micah (Mic 5:2) expected as the royal founder of the theocracy. Reinke gives a complete history of the interpretation of this passage in his Beitrge, iv. 186ff.) If, however, the star out of Jacob first rose upon the world in Christ, the star which showed the wise men from the east the way to the new-born "King of the Jews," and went before them, till it stood above the manger at Bethlehem (Mat 2:1-11), is intimately related to our prophecy. Only we must not understand the allusion as being so direct, that Balaam beheld the very star which appeared to the wise men, and made known to them the birth of the Saviour of the world. The star of the wise men was rather an embodiment of the star seen by Balaam, which announced to them the fulfilment of Balaam's prophecy, - a visible sign by which God revealed to them the fact, that the appearance of the star which Balaam beheld in the far distant future had been realized at Bethlehem in the birth of Christ, the King of the Jews. - The "wise men from the east," who had been made acquainted with the revelations of God to Israel by the Jews of the diaspora, might feel themselves specially attracted in their search for the salvation of the world by the predictions of Balaam, from the fact that this seer belonged to their own country, and came "out of the mountains of the east" (Num 23:7); so that they made his sayings the centre of their expectations of salvation, and were also conducted through them to the Saviour of all nations by means of supernatural illumination. "God unfolded to their minds, which were already filled with a longing for the 'star out of Jacob' foretold by Balaam, the meaning of the star which proclaimed the fulfilment of Balaam's prophecy; He revealed to them, that is to say, the fact that it announced the birth of the 'King of the Jews.' And just as Balaam had joyously exclaimed, 'I see Him,' and 'I behold Him,' they also could say, 'We have seen His star' " (Hengstenberg). If, in conclusion, we compare Balaam's prophecy of the star that would come out of Jacob, and the sceptre that would rise out of Israel, with the prediction of the patriarch Jacob, of the sceptre that should not depart from Judah, till the Shiloh came whom the nations would obey (Gen 49:10), it is easy to observe that Balaam not only foretold more clearly the attitude of Israel to the nations of the world, and the victory of the kingdom of God over every hostile kingdom of the world; but that he also proclaimed the Bringer of Peace expected by Jacob at the end of the days to be a mighty ruler, whose sceptre would break in pieces and destroy all the enemies of the nation of God. The tribes of Israel stood before the mental eye of the patriarch in their full development into the nation in which all the families of the earth were to be blessed. From this point of view, the salvation that was to blossom in the future for the children of Israel culminated in the peaceful kingdom of the Shiloh, in whom the dominion of the victorious lion out of Judah was to attain its fullest perfection. But the eye of Balaam, the seer, which had been opened by the Spirit of God, beheld the nation of Israel encamped, according to its tribes, in the face of its foes, the nations of this world. They were endeavouring to destroy Israel; but according to the counsel of the Almighty God and Lord of the whole world, in their warfare against the nation that was blessed of Jehovah, they were to succumb one after the other, and be destroyed by the king that was to arise out of Israel. This determinate counsel of the living God was to be proclaimed by Balaam, the heathen seer out of Mesopotamia the centre of the national development of the ancient world: and, first of all, to the existing representatives of the nations of the world that were hostile to Israel, that they might see what would at all times tend to their peace - might see, that is to say, that in their hostility to Israel they were rebelling against the Almighty God of heaven and earth, and that they would assuredly perish in the conflict, since life and salvation were only to be found with the people of Israel, whom God had blessed. And even though Balaam had to make known the purpose of the Lord concerning His people primarily, and in fact solely, to the Moabites and their neighbours, who were like-minded with them, his announcement was also intended for Israel itself, and was to be a pledge to the congregation of Israel for all time of the certain fulfilment of the promises of God; and so to fill them with strength and courage, that in all their conflicts with the powers of this world, they should rely upon the Lord their God with the firmest confidence of faith, should strive with unswerving fidelity after the end of their divine calling, and should build up the kingdom of God on earth, which is to outlast all the kingdoms of the world. - In what manner the Israelites became acquainted with the prophecies of Balaam, so that Moses could incorporate them into the Thorah, we are nowhere told, but we can infer it with tolerable certainty from the subsequent fate of Balaam himself.